English
And here, "saṅghāṭa" is a specific piece of wood placed lengthwise (east-west) on top of the tulā, so called because the rafters and so on are properly joined there. These are three. "Within the eaves" means within the edge of the roof. The connection is "the lodging is round or square." "Therein" means in that lodging. "Aparicchinnagabbhūpacārā" means all the inner rooms whose approaches to the inner room are not separated; the meaning is, they enter them. The connection is "for the monks who are lying down." "Therein" means in that porch. The connection is "one incurs an offense because the porch is entirely covered and entirely enclosed." If one asks, "Is the porch only covered, not enclosed?" (the text) says "the enclosure of the inner room" and so on. "Hī" means indeed. The connection is "that which was stated in the Andhakaṭṭhakathā." "Jagatī" is a name for both the earth and the ground of the mansion's veranda. But here, it refers to the divisions of the ground known as the ground of the mansion's veranda. taken. There, it is in the Andhakaṭṭhakathā. Why does it not agree with the Pāli? He says, "even ten cubits high," and so on. Hīti, because. There, it is in the Andhakaṭṭhakathā. The connection is, "even those great mansions." Tesupi, even in great mansions. Regarding "sudhāchadanamaṇḍapassa" (pavilion with a plastered roof), here "sudhā" (plaster) is mentioned by way of example, because any pavilion with a roof is intended. Maṇḍa is said to be the sun's rays; it protects them (pāti), or generates them (jananti), hence maṇḍapa. Is it not a single entrance if the wall has an opening? He says, "na hī" (no, indeed), and so on. Hīti, truly, or because. Vaḷañjanatthāya eva, the particle eva should be connected. Therefore, he says, "not for the purpose of obstructing passage." Or, because it is said, "a word conveys meaning by removing the sense of other words," (Udāna Aṭṭhakathā 1; Dīgha Nikāya Ṭīkā 1.1; Majjhima Nikāya Ṭīkā 1.Mūlapariyāyasuttavaṇṇanā; Saṃyutta Nikāya Ṭīkā 1.1.Oghataraṇasuttavaṇṇanā; Aṅguttara Nikāya Ṭīkā 1.1.Rupādivaggavaṇṇanā) it is said, "not for the purpose of obstructing passage." In "kavāṭaṃ" (door-panel), the door itself is intended, being mentioned indirectly, and because there is no door-panel without a door. Kavāṭaṃ is that which makes a sound (kavati saddaṃ karoti) at the time of closing and opening. There, it is in the statement "ekūpacārattā" (due to having a single entrance). Yassa, of the opponent. The connection is, "an objection might arise." Idhāpi, in this training rule of co-sleeping. Vuttaṃ, the connection is, "it is said." Tatthāti, in a room with a closed door. So, that opponent. The connection is, "it is said that there is an offense due to being completely covered." The same method applies to "sabbaparicchannatā na hotī" (it is not completely enclosed). Paccāgamissatīti, pati āgamissati, the meaning is, "will come again." Byañjanamatteneva, by the mere letters and words like "sabbacchannā" (completely covered), not by the meaning. By "evañca satī" (and if it is so), he shows the fault of not being pervasive. Tato, from that non-offense. The connection is, "parihāyeyya" (it would be lost). Tasmāti, because it is said in the undetermined cases, therefore. Tatthāti, in the undetermined cases. Idhāpi, even in this training rule. Yaṃ yaṃ, whatever dwelling. Sabbatthāti, in all dwellings. in the beds, the offense of sleeping together arises - this is the connection. 53. Among the two commentarial traditions, only the Great Commentary tradition is suitable - thus it was stated later. "By this also" means by the grass-hut pavilion also. This is the ground not being enclosed. "Yathā" (as) is a particle in the instrumental case meaning "by which" grass-hut pavilion - this is the meaning. The fifth. 6. The Second Rule on Sleeping Together 55. In the sixth (rule), "āvasatha" is where guests dwell, and that "āvasatha" is a house - thus, showing it is an "āvasathāgāra" (guest-house), he said: "a dwelling-house for guests." "Having heard the words from humans" - the rest of the sentence should be supplied. "Sāṭaka" means an upper robe. Some also say "nivatthavatthu" (undergarment). To show the connection of the gerund "accāgamma", he said: "proceeded." Just as in the rule on abusive speech, to one who, desiring to abuse, calls a khattiya "outcaste," even though speaking falsely, there is no offense under the rule on false speech, but there is an offense under the rule on abusive speech; similarly here also, for one who sleeps with a woman, there is no offense under the first rule on sleeping together, but there is an offense under this (rule) - this should be understood. The sixth. 7. The Rule on Teaching Dhamma 60. In the seventh (rule), "mahādvāra" means at the great gate standing outside. "Having come, or having entered, because it is a dwelling place, 'ovaraka' is called 'āvasatha'" - thus he said: "at the door of the private room." "Suniggatena" means by a sound that has gone out very well. Rejecting the meaning "not known" for the word "aññātuṃ", he said: "to know" (or "to understand"). By this, he shows that the 'na' mutation is not the particle 'a', but rather the prefix 'ā'. Not just saying "by a discerning man," but saying "by a male form," he shows that it is not proper to teach Dhamma to a woman who is standing with a yakkha, peta, or animal that has taken on a human male form. "Not with a yakkha" means: it is not proper to teach Dhamma to a woman standing with a yakkha - this is the connection. This method applies also to "not with a peta, not with an animal." 66. "By six or five words" - here. "Pañcā" (five) is said in the sense of a word-conjunction, as there is no specific purpose. "There" refers to the phrase "with six or five words." Saying that one verse-line is one word, it shows that in prose, a single word ending in a case-inflection is called one word; a word clarifying meaning or a sentence-word should not be taken. By "one word from the Pāli, five from the commentary," the method of "two words from the Pāli, four from the commentary," and so on, should also be understood. Indeed, exceeding six words is the measure. "Tasminti" (therefore, in that) – here, when there is a change in case-ending, there is also a change in gender, because it is said with the masculine "tasmiṃ." And when there is a change in case-ending, it occurs in the feminine form "tassā." "Mātugāmassā" (of the woman) – since a fixed masculine reference is not possible, it is said in the feminine form "ekissā" (of one) according to the meaning. By this, it shows that there is also an adjective and a noun dependent on a different gender. "Tumhākaṃ" (of you) is a collective of determination. Without saying "Suṇāthā" (listen!), it is said that even an intention is acceptable, as in "first," etc. "Paṭhamaṃ" (first) means first only. Therefore, it is said, "not afterwards." The monk speaks after being asked – this is the connection. Seventh. 8. The Training Rule on Declaring What Is Real 67. "In the eighth, there" refers to the fourth Pārājika training rule. "Here" refers to the training rule on declaring what is real. "Hī" means truly, or because. "Payuttavācā" means speech connected with causes. "Tathā" means from that reason of declaring qualities; the noble ones approved – this is the connection. Because of the constant connection of "yata" words, it is said "ye" (those who), etc. "Sabbepi" (all) means both ordinary people and noble ones. "Bhūtaṃ" means existing. Why did all acknowledge it? Surely, since the noble ones did not declare their own qualities, they should not have acknowledged it – therefore, it is said "even of the noble ones," etc. "Hī" means truly, or because. Because the superhuman quality exists within even the noble ones, therefore all acknowledged, "It is real, O Blessed One" – this is the connection. Because it is as if spoken, therefore – this is the connection. The noble ones acknowledged – this is the connection. "Anādīnavadassino" means not seeing fault. are of the Dhamma. By them, that is, by the noble ones, spoken, that is, the connection. Whatever almsfood they produce, that is the construction. Others, that is, ordinary people. By encompassing all, that is, by proceeding to encompass all ordinary people and noble ones. Even in the analysis of the training rules, that is, even in the section on the words of the training rule. There, that is, in the fourth pārājika. Here, that is, in this training rule. 77. It is said with reference to a superhuman state, not to the quality of hearing and so on, that is the meaning. Or in between, that is, at a time other than the time of final Nibbāna. By being excessively drawn out, that is, by being excessively pressed. This (word) "of a mad person," that is, here the word "iti" is for "and so on." By that, it includes "of one whose mind is deranged" and so on. Of those endowed with right view, that is, of those endowed with the wisdom of the path and the wisdom of the fruit. No offense, that is, it should not be said that there is no offense of pācittiya, there is indeed an offense; therefore, the meaning is that it should not be said, "there is no offense for a mad person." The eighth. 9. The training rule on disclosing a serious offense 78. In the ninth, there, that is, in that Pāli passage beginning "what is a serious offense," or in those Pāli commentaries. Investigation, that is, examination. In the word "upasampanna," that is, in the state of being the meaning of the word "upasampanna." For here, when the word is spoken, the meaning is also stated by the word due to inseparability, and the state should also be understood without the bhāva suffix, because the meaning of bhāva is known; therefore, it is said "in the state of being the meaning of the word 'upasampanna'." The same method applies to "in the word 'duṭṭhulla'."